Does Every Human Soul Pass Through the Same Five Stages in Order?
Answered by Shaykh Faraz Rabbani
Question
Does the soul traverse through only five stages of human life chronologically for all humans?
Answer
In the Name of Allah, the Merciful and Compassionate.
Yes and no. The outward course of life runs in one order for every soul Allah brings into this world: (1) the covenant, (2) the womb, (3) this life, (4) the grave, and (5) the Resurrection and Hereafter.
The levels of the self that the masters of the spiritual path describe, as deduced from the Quran and Sunna, are different. They are inward states of one self, each named from a verse, and no soul passes through them on a fixed timetable.
A person rises through them by turning to Allah, may stay long in one, and can slip back.
The Outward Stages Come in One Order
The First. Before this world, Allah “brought forth from all the offspring of Adam, from the loins of each, their progeny and had every one bear witness upon themselves: ‘Am I not your Lord?’” [Quran 7:172; Keller, The Quran Beheld]
The Second. Then comes the womb, where He “made him a sperm drop in a firm-set resting place.” [Quran 23:13; Keller, The Quran Beheld]
The Third is the Life of This World (hayat al-dunya).
The Fourth is the Life of the Grave (hayat al-qabr/al-barzakh). At death lies “a mighty immaterial barrier never to be passed back into life, till the day they are raised again.” [Quran 23:100; Keller, The Quran Beheld]
The First is the Resurrection (al-Hashr) and the Hereafter. Allah Most High says: “then in time bring you back to life, then finally and greater, unto Him shall you be returned?” [Quran 2:28; Keller, The Quran Beheld]
That outward order is fixed by Allah’s Decree (qada’).
The “Levels of the Human Self” (Maratib al-Nafs)
Each Level Takes Its Name from a Verse of the Quran
One. The self commanding to wrong (al-nafs al-ammara) comes from Sura Yusuf: “Verily the soul ever bids to ill, save a soul my Lord shows mercy.” [Quran 12:53; Keller, The Quran Beheld]
Two. The self-blaming self (al-lawwama) comes from Allah’s oath, “By the great Soul ever self-blaming!” [Quran 75:2; Keller, The Quran Beheld]
Three. The inspired self (al-mulhama) comes from “And instilled it its sense of evil and of godfearingness.” [Quran 91:8; Keller, The Quran Beheld]
Four. The self at peace (al-mutmaʾinna) is named in Allah’s call to the “Soul utterly at peace.” [Quran 89:27; Keller, The Quran Beheld]
Five and Six. The two after it, the well-pleased (al-radiya) and the well-pleasing (al-mardiyya), are mentioned in the very next verse: “Return to your Lord well-pleased and well-pleasing.” [Quran 89:28; Keller, The Quran Beheld]
The Seventh. The complete self (al-kamila), they draw from the verse that closes the sura: “And enter the lush grove of My paradise.” [Quran 89:30; Sawi/Dardir, Hashiyat Sharh al-Kharida al-Bahiyya]
One Self That Rises and Falls
The above is one Quranically deduced classification. There are others:
Sayyidi Ahmad Ibn Ajiba counts four, and then mentions that in reality, they are characteristics of one self (nafs), which changes and turns from state to state, through emptying itself of blameworthy qualities and adorning itself with the praiseworthy qualities, rising and falling. [Ibn Ajiba, al-Bahr al-Madid]
Shaykh Nuh Keller (Allah preserve him) records that his teacher, Shaykh Abd al-Rahman al-Shaghouri, used to emphasize that the greatest baraka for most people lies in the longer tack, with its successes, setbacks, and gradual unfolding of light. [Keller, Sea Without Shore] The tests polish our hearts, and refine our selves–and they cultivate humility and neediness to Allah Most High.
The Climb Starts with Obligation and Remembrance
You don’t need to know which level you’re at. Rather, you need the next step.
The scholars outline key starting points:
One. Keep the obligations and guard even more closely against the forbidden.
Imam Abu Bakr al-Mulla advises: “Let your concern to leave what is forbidden be stronger than your concern to do what is commanded.” [Abu Bakr al-Mulla, Minhaj al-Raghib]
Imam Ismail Haqqi makes this the first rank of repentance, the one that belongs to the commanding self: leaving the forbidden, doing what is commanded, making up missed prayers, and returning what is owed to others. [Ismail Haqqi, Ruh al-Bayan]
Two. Live conscious of always being under Allah’s gaze.
Imam Abu Bakr al-Mulla opens his counsel with “Be watchful of Allah in all your states.” [Mulla, Minhaj al-Raghib]
This is the excellence (ihsan) the Prophet (Allah bless him and give him peace) described: “Spiritual excellence (ihsan) is that you worship Allah as though you behold Him; and if you do not behold Him, then know that He beholds you.” [Bukhari]
Three. Remember Allah often, with your heart present.
Habib Umar (Allah preserve him) names among the marks of the people of the path abundant remembrance of Allah with presence of heart (hudur). [Habib Umar, Mahiyyat al-Tasawwuf; translated by Ustadh Amjad Tarsin as Principles of Sufism]
Imam Dardir closes his creed with the same counsel on the testimony of faith: “By this remembrance you will rise to the highest ranks.” [Dardir, al-Kharida al-Bahiyya]
Four. Let someone show you your faults.
Imam Abu Bakr al-Mulla relays Imam Ghazali’s advice to sit with a true upright scholar of the spiritual path who sees the faults of the self clearly, so they can guide you on how to work on rectifying your condition. [Mulla, Minhaj al-Raghib]
Until you find such a true spiritual guide, he advises to keep the company of a truthful friend whom you appoint to help watch over your states and deeds, and who can give you sincere counsel. [Ibid.]
The Nightly Review
Each night, ask yourself two plain questions:
One. Did I leave what He forbade?
Two. Did I remember Him?
Imam Ismail Haqqi says the self gains its peace through knowing Allah and worshipping Him abundantly. [Ismail Haqqi, Ruh al-Bayan]
Leave the naming of your station to the One who sees your heart, and keep walking and striving. That is the Straight Path to Allah Most High.
And Allah knows best.
Faraz Rabbani
Related Answers
One. The Meaning of Nafs — Shaykh Muhammad Afifi al-Akiti: The three types of self the Quran names, and why some scholars count up to seven.
Two. Which Resources Will Help Me Reach Ihsan? — Shaykh Abdul-Rahim Reasat: Courses and books for someone starting late who wants to reach the self at peace.
Three. What to Focus on When Calling Self to Account? — Shaykh Irshaad Sedick: A simple nightly method of taking yourself to account. [LINK TO ADD]
«النصوص» · Source-Texts
[ابن عجيبة، البحر المديد]
«فالنفوس أربعة: أمارة، ولوامة، ولهامة، ومطمئنة، وهي في الحقيقة نفس واحدة، تتطور وتتقلب من حال إلى حال، باعتبار التخلية والتحلية، والترقية والتردية»
[أبو بكر الملا، منهاج الراغب إلى إتحاف الطالب]
«وليكن اهتمامك بترك المنهي أشد من فعل المأمور»
[إسماعيل حقي، روح البيان]
«فالاولى مختصة باسم التوبة وهي أول منزل من منازل السالكين وهي للنفس الامارة وهذه مرتبة عوام المؤمنين وهي ترك المنهيات والقيام بالمأمورات وقضاء الفوائت ورد الحقوق»
[أبو بكر الملا، منهاج الراغب إلى إتحاف الطالب]
«فراقب الله تعالى في جميع حالاتك»
[صحيح البخاري]
«أن تعبد الله كأنك تراه، فإن لم تكن تراه فإنه يراك»
[الحبيب عمر بن حفيظ، ماهية التصوف وسمات أهله]
«كثرة الذكر لله تعالى بالحضور»
[الدردير، الخريدة البهية]
«فأكثرن من ذكرها بالأدب … ترقى بهذا الذكر أعلى الرتب»
[أبو بكر الملا، منهاج الراغب إلى إتحاف الطالب]
«مصاحبة صديق صدوق يجعله رقيبا على أحواله وأعماله»
[إسماعيل حقي، روح البيان]
«بمعرفته تعالى والإكثار من عبادته يكتسب اطمئنان النفس»
Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance.Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan. In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era. Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs. Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School.” This book, published by White Thread Press in 2004, is a significant contribution to Islamic literature. His influence extends beyond his immediate community. Since 2011, Shaykh Faraz has been recognized as one of the 500 most influential Muslims. This recognition comes from the Royal Islamic Strategic Studies Center. It underscores his impact on the global Islamic discourse. Shaykh Faraz Rabbani’s life and work embody a profound commitment to Islamic scholarship. His teachings continue to enlighten and guide seekers of knowledge worldwide.
